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Recent Posts
What are your thoughts on Jonathan Edwards
by Pilgrim. Wed Jan 20, 2021 7:15 PM
Impeccability vs Peccability
by chestnutmare. Sun Jan 17, 2021 10:35 AM
Did Trump Throw Pence under the Bus?
by ATulipNotADaisy. Sun Jan 17, 2021 9:56 AM
25th Anniversary
by ATulipNotADaisy. Sun Jan 17, 2021 9:50 AM
…in all points tempted like as we are, yet without sin
by chestnutmare. Sun Jan 17, 2021 6:55 AM
Continuity in Old and NT
by 042Dave. Sat Jan 16, 2021 7:17 AM
Active Threads | Active Posts | Unanswered Today | Since Yesterday | This Week
Open Forum
Thu Jan 21, 2021 12:15 AM
1. Consider the source.
2. The Dutch Reformed Churches, at least the majority of them for there are exceptions, e.g., Joel Beeke (Heritage Reformed Church), have little love for the Puritans due to their emphasis on the "soul", i.e., sanctification of the believer and their assurance.
3. The "New Calvinist Movement" is not to be taken as a source of an expression of Edwardianism. The entire movement is bankrupt in too many areas of both doctrine and especially life. And John Piper is doubly guilty of distorting Edwards when he claims that his "Christian Hedonism" is Edwardian.
4. Admittedly, I am no "scholar" on Jonathan Edwards, but I'm no imbecile either. I've read enough to know that Edwards' doctrine of God and justification is biblically sound and consistent with the Westminster Standards. This type of scandalous rhetoric is not a rare thing, unfortunately. A good example of this type of attack on the orthodoxy of notable people is Dr. R.T. Kendall's Calvin and English Calvinism in which he claims that John Calvin did not believe in a Limited/Definite Atonement. Fortunately, many took Kendall to task and in particular Paul Helm did this most thoroughly in his counter book Calvin and The Calvinists.
5. IMO, what is needed today is MORE Jonathan Edwards to combat the heresy, immorality and worldliness which the majority of evangelical and Reformed churches are guilty of embracing in so many areas. Edwards was spot on in his Religious Affections which is an antidote for today's "Easy Believism" and openly sinfulness of the modern church.
6. To accuse Edwards of "Pietism" is not only unwarranted by inaccurate. Was Edwards a "Pietist"... yep. He took James 2:26 most seriously and thus, one's profession of justification is justified by one's sanctification; faith without works is dead. R. Scott Clark uses the word Pietist in a pejorative way, albeit he does admit that pietism is not uniformly a bad thing. The hyper-Pietists, e.g., J.C. Philpot, Brother Andrew, Harrington, et al killed one's soul by demanding that one have a constant spiritual experience that measured up to their own fabricated example of true piety. The result was and continues to be a morbid introspection which in too many cases leads to spiritual depression (see Martyn Lloyd-Jones' book of the same title) and a total lack of assurance because no one could possibly measure up.

Bottom line for me..... I will continue to read and enjoy the writings of Jonathan Edwards despite what some Acadamiac thinks. Remember what I have written here myriad times over... The vast majority of heresies which have assaulted the Church have come from so-called scholars, professors, teachers and pastors. Yes, heresy most always originates from within the Church, not from without. And please, do not misconstrue this to mean that I am labelling R. Scott Clark as a heretic. But I am saying he is in error concerning Jonathan Edwards' beliefs and theology.
3 72 Read More
Theology Discussion Forum
Sun Jan 17, 2021 3:35 PM
Welcome to The Highway, Dave. Glad that you have made your way here. I have been a member on The Highway for many years and was slow at first to enter into the discussions. Since that time, I have made up for that with posts. However, I have learned that online posting has its limits as we cannot see each other or listen to the tone of voice. Patience and humility go a long way to peaceably carrying on a discussion here. Where there are touchy subjects, we do not avoid them but urge great caution in approaching those so that we do not set fire to dry tinder and destroy all hopes of constructive discussion. I do not wish to lecture you. I merely am passing on my observations from having been a member here for many years.

James 1:19-20 (ASV) 19 Ye know [this], my beloved brethren. But let every man be swift to hear, slow to speak, slow to wrath: 20 for the wrath of man worketh not the righteousness of God.
14 326 Read More
Open Forum
Sun Jan 17, 2021 2:56 PM
Amen. Pilgrim. As the old preacher, Rev. R. G. Lee said in his sermon of the same title, there’s a “Payday Someday.”
9 871 Read More
Open Forum
Sun Jan 17, 2021 2:50 PM
I am so thankful for The Highway and your commitment to stand for Truth in these dark times. May God continue to richly bless this ministry.
1 197 Read More
Sun Jan 17, 2021 11:55 AM
Calvin's Commentary
Hebrews 4:15 For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.

15. For we have not, etc. There is in the name which he mentions, the Son of God, such majesty as ought to constrain us to fear and obey him. But were we to contemplate nothing but this in Christ, our consciences would not be pacified; for who of us does not dread the sight of the Son of God, especially when we consider what our condition is, and when our sins come to mind? The Jews might have had also another hindrance, for they had been accustomed to the Levitical priesthood; they saw in that one mortal man, chosen from the rest, who entered into the sanctuary, that by his prayer he might reconcile his brethren to God. It is a great thing, when the Mediator, who can pacify God towards us, is one of ourselves. By this sort of allurement the Jews might have been ensnared, so as to become ever attached to the Levitical priesthood, had not the Apostle anticipated this, and showed that the Son of God not only excelled in glory, but that he was also endued with equal kindness and compassion towards us.

It is, then, on this subject that he speaks, when he says that he was tried by our infirmities, that he might condole with us. As to the word sympathy, () I am not disposed to indulge in refinements; for frivolous, no less than curious, is this question, “Is Christ now subject to our sorrows?” It was not, indeed, the Apostle’s object to weary us with such subtleties and vain speculations, but only to teach us that we have not to go far to seek a Mediator, since Christ of his own accord extends his hand to us, that we have no reason to dread the majesty of Christ since he is our brother, and that there is no cause to fear, lest he, as one unacquainted with evils, should not be touched by any feelings of humanity, so as to bring us help, since he took upon him our infirmities, in order that he might be more inclined to succor us. 78

Then the whole discourse of the Apostle refers to what is apprehended by faith, for he does not speak of what Christ is in himself, but shows what he is to us. By the likeness, he understands that of nature, by which he intimates that Christ has put on our flesh, and also its feelings or affections, so that he not only paroled himself to be real man, but had also been taught by his own experience to help the miserable; not because the Son of God had need of such a training, but because we could not otherwise comprehend the care he feels for our salvation. Whenever, then, we labor under the infirmities of our flesh, let us remember that the Son of God experienced the same, in order that he might by his power raise us up, so that we may not be overwhelmed by them.

But it may be asked, What does he mean by infirmities? The word is indeed taken in various senses. Some understand by it cold and heat; hunger and other wants of the body; and also contempt, poverty, and other things of this mind, as in many places in the writings of Paul, especially in 2 Corinthians 12:10. But their opinion is more correct who include, together with external evils, the feelings of the souls such as fear, sorrow, the dread of death, and similar things. 79

And doubtless the restriction, without sin, would not have been added, except he had been speaking of the inward feelings, which in us are always sinful on account of the depravity of our nature; but in Christ, who possessed the highest rectitude and perfect purity, they were free from everything vicious. Poverty, indeed, and diseases, and those things which are without us, are not to be counted as sinful. Since, therefore, he speaks of infirmities akin to sin, there is no doubt but that he refers to the feelings or affections of the mind, to which our nature is liable, and that on account of its infirmity. For the condition of the angels is in this respect better than ours; for they sorrow not, nor fear, nor are they harassed by variety of cares, nor by the dread of death. These infirmities Christ of his own accord undertook, and he willingly contended with them, not only that he might attain a victory over them for us, but also that we may feel assured that he is present with us whenever we are tried by them.

Thus he not only really became a man, but he also assumed all the qualities of human nature. There is, however, a limitation added, without sin; for we must ever remember this difference between Christ’s feelings or affections and ours, that his feelings were always regulated according to the strict rule of justice, while ours flow from a turbid fountain, and always partake of the nature of their source, for they are turbulent and unbridled. 80
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Theology Discussion Forum
Sat Jan 16, 2021 12:17 PM
It is a sin to judge a person's motives. Which you seem to be engaged in.
158 968,433 Read More
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